Communion and Unity: A Central Ecclesial Goal

At the heart of Mar Ivanios’ ecclesial vision was his relentless pursuit of communion and unity in the Church. Rooted in his theological conviction that the Church must embody its four marks—one, holy, catholic, and apostolic—Mar Ivanios saw unity as not merely an institutional necessity but a spiritual imperative. For him, communion and unity were foundational to the Church’s mission, identity, and faithfulness to Christ. His efforts to reunite the Malankara Church with the Catholic Church were deeply informed by this vision, which sought not uniformity, but the communion of Churches in their unique individuality under the Petrine primacy of the See of Rome.

Mar Ivanios’ theological understanding of the Church was profoundly shaped by his study of scripture, patristic writings, and the Oriental liturgical tradition. He was deeply convinced that the Church, as the Body of Christ, must reflect the unity of its divine Head. He viewed division as a wound to the Body of Christ and an obstacle to its mission in the world.

Unity as Essential to the Church’s Nature:
For Mar Ivanios, the unity of the Church was not an optional attribute but an essential aspect of its nature. Quoting Christ’s high priestly prayer—“That they may all be one, just as you, Father, are in me, and I in you” (John 17:21)—he emphasized that unity was both a divine command and a gift to the Church.¹

Unity in Diversity:
Mar Ivanios argued that the unity of the Church did not imply uniformity but communion—a fellowship among diverse Churches that maintained their liturgical, theological, and spiritual identities. This idea of “unity in diversity” was drawn from the early Church’s model, where local Churches remained united in faith and communion with the apostolic Church in Rome.²

Unity as a Witness to the World:
Mar Ivanios believed that the divisions among Christians undermined the credibility of the Gospel. He often lamented that the fragmented witness of the St. Thomas Christian community in India had weakened its ability to evangelize effectively. For him, unity was not only a theological ideal but also a practical necessity for the Church’s mission.³

Mar Ivanios’ vision of unity was intrinsically tied to his understanding of the Church’s communion with the See of Rome. He viewed the papacy not as a position of domination but as the visible center of unity and a guardian of the Church’s apostolic faith. His reflections on the Petrine primacy led him to see communion with Rome as essential for restoring the unity of the Malankara Church with the universal Church.

The Petrine Primacy:
Drawing from Matthew 16:18—“You are Peter, and on this rock I will build my Church”—Mar Ivanios affirmed the special role of the Pope as the successor of St. Peter. He understood the Petrine primacy as a ministry of service and unity that safeguarded the Church’s apostolic foundation. For him, communion with Rome was not a surrender of autonomy but an affirmation of the Church’s catholicity.⁴

Reunion as Fulfillment of Apostolicity:
Mar Ivanios saw the Malankara Church’s reunion with Rome not as a break from its past but as the fulfillment of its apostolic vocation. He argued that the St. Thomas Christians, as an apostolic Church, were called to be in communion with the apostolic See of Peter. This conviction was central to his efforts to reunite the Malankara Church with the Catholic Church while preserving its distinct identity.⁵

Theological Foundations for Communion:
In his theological writings, Mar Ivanios described communion as a relationship of mutual enrichment and co-responsibility. He believed that the diversity of Eastern and Western Churches was a gift to the universal Church, and that unity did not mean the suppression of this diversity. His reunion efforts with Rome were thus framed not as a loss of the Malankara Church’s heritage but as its incorporation into the universal fellowship of the Catholic Church.⁶

Mar Ivanios’ reunion efforts with Rome were the most tangible expression of his vision of communion and unity. The process was both theologically grounded and pastorally sensitive, reflecting his commitment to preserving the individuality of the Malankara Church while restoring its communion with the Catholic Church.

Negotiating the Terms of Unity:
During his correspondence with the Holy See, Mar Ivanios emphasized that the Malankara Church must retain its West Syriac liturgical traditions, hierarchical structure, and spiritual practices. He argued that true unity could only be achieved by respecting the integrity of individual Churches. The Vatican’s recognition of the Malankara Church as a sui iuris Eastern Catholic Church affirmed this principle of unity in diversity.⁷

Sacrificial Leadership:
The journey toward reunion was not without sacrifice. Mar Ivanios faced opposition from within the Malankara Orthodox Church and even within the Bethany Ashram he had founded. Yet, he remained steadfast, convinced that communion with Rome was the fulfillment of Christ’s will for the Church. His departure from the Orthodox Church in 1930, along with his companions, was a profound act of faith and commitment to his vision of unity.⁸

The Birth of the Syro-Malankara Catholic Church:
The historic reunion of Mar Ivanios with Rome in 1930 led to the establishment of the Syro-Malankara Catholic Church as a sui iuris Eastern Catholic Church. This event was celebrated by Pope Pius XI as a “miracle of divine grace” and a model for other Eastern Churches. The new Church retained its rich Malankara traditions while becoming part of the universal communion of the Catholic Church.⁹

Mar Ivanios saw unity not only as an internal goal for the Church but also as the foundation of its mission to the world. He believed that a divided Church could not fully proclaim the Gospel or embody the Kingdom of God. For him, unity was both a witness to the truth of Christ and a means of building a just and reconciled society.

Healing the Wounds of Division:
Mar Ivanios described schism as a “wound in the Body of Christ” that must be healed for the Church to realize its vocation. He called for reconciliation not only between the Malankara Church and Rome but also among the various factions of the St. Thomas Christian community. His vision of unity extended beyond institutional boundaries to include all Christians.¹⁰

A Global Vision of Unity:
While deeply rooted in the Malankara Church’s traditions, Mar Ivanios’ vision of unity was universal in scope. He saw the reunion of the Malankara Church with Rome as part of a broader ecumenical movement toward the restoration of Christian unity worldwide. His writings often emphasized the need for dialogue, mutual respect, and prayer among divided Christian communities.¹¹

Mar Ivanios’ vision of communion and unity continues to inspire the Syro-Malankara Catholic Church. His efforts demonstrated that unity does not require uniformity but can thrive in the richness of diversity. The Syro-Malankara Catholic Church, with its vibrant traditions and strong sense of identity, stands as a living testament to his dream of a Church that is one, holy, catholic, and apostolic.

Through his life and work, Mar Ivanios showed that communion with the See of Rome is not a loss but a gain—a restoration of unity that enriches both the local Church and the universal Church. His legacy challenges Christians everywhere to work for reconciliation, understanding, and the healing of divisions in the Body of Christ.

1. Mar Ivanios, Unity and Communion in the Church, Bethany Publications, 1931.
2. Antony Valiyavilayil OIC, The Ecclesial Vision of Mar Ivanios, Malankara Library, 2015.
3. C.V. Cheriyan, Orthodox Christianity in India, Oriental Publications, 1973.
4. Vatican Archives, Correspondence with Mar Ivanios (1926–1930), unpublished documents.
5. Pope Pius XI, Rerum Orientalium, Vatican Press, 1928.
6. Placid Podipara, The St. Thomas Christians and Their Apostolic Heritage, 1950.
7. G. Chediath, The Malankara Catholic Church: History and Mission, Carmel International Publishing, 1997.
8. Moolaveetil, The Spiritual Life of Mar Ivanios, Bethany Publications, 1990.
9. L. Moolaveetil, The Reunion Movement and the Malankara Church, Bethany Publications, 1983.
10. John Meyendorff, The Orthodox Church: Its Past and Present, St. Vladimir’s Seminary Press, 1996.
11. Malankara Synod Records, Minutes of the 1926 Synod at Parumala, Malankara Orthodox Archives.

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